【作者】 刘漪；

【导师】 王国良；

【作者基本信息】 安徽大学 ， 中国哲学， 2010， 博士

【摘要】 叶适是永嘉学派功利思想的集大成者。在薛季宣、陈傅良那里,功利思想从一种思想体系的角度来看,还未为成型；或者说,仍然受到更多的是传统儒家话语的影响。但是到了叶适那里,就已然成为一种让朱熹深表忧虑的地方性学说。并且从思想体系的角度来看,尽管仍然并不是无懈可击,但是叶适已经大体上利用传统儒家的思想传统、核心价值、语言体系对功利学说进行了成系统的构建。他首先从《周易》入手,否定了孔子做《易》的传统说法,只认为孔子完成的是其中的一小部分；接着又否定“伏羲画八卦”、“演为六十四卦”,最终得出结论“义理”是出于物象和卦象的,而不是反之。这样的厘清,显示了永嘉学派重名物、制度的传统,也使他的思想获得了道统内的合法性。在这基础上,他继续论述了“道”的层次,厘清了儒家之“道”受到佛教和道教的影响,指出“天自有天道,人自有人道”,把人从先验观念的束缚中解放了出来,提高了人的理性能力。在这个基础上,他对“性”之动静,“伪”“情”之来源做出了不同于儒家传统的辨析,认为人性本动,“伪”、“情”亦是本于人性。这样在形而上学的基础上,叶适论证了人求利的合理性。另外一个方面,虽然叶适把人的理性从先验观念的束缚下解脱了出来,但在这个问题上他做的并不彻底。受到时代和思想本身的限制。他仍不断的回到儒家传统的语言体系中,寻求一种人的理性和先验观念的关系。为此,他论述了关于“皇极”、“中和”的理论,实际上就是一种关于历史本体论的学说。在这样一种历史本体中,观念、制度、思想是混杂一体、无可分辨的。他试图用这样一种混杂一元二元的本体来代替儒家传统的“道”,但是他的这种模糊的本体学说,最终让他的门人都无法正确的理解和把握他的“内圣”的含义。由于他在本体建设上的不彻底和模糊,在进入到认识论的层次时,他所主张的“复礼”缺乏没有依据,最终还是回到了“敬”的出发点上。叶适的学说最终没有发明开去,被朱学所湮灭,虽然有政治上的原因,但是在理论上,叶适关于哲学本体建设的失语是其中最重要的原因。叶适的功利学说,发表于外,即是他关于事功的丰富思想和实践。在经济上他,他辨析了理财、聚财的不同区别,认为政府应该重视富人的作用；在军事上,他提出军事不仅仅是“用兵”。针对当时的冗兵状况提出了具体的解决办法,在政治上,他主张从制度建设上来解决选拔官吏的问题。这些丰富的事功思想正是他的义利学说的最好体现。叶适作为南宋时期伟大的思想家,其关于义利的学说、丰富的事功思想和实践,是一个巨大的思想宝库。其意义是多方面的：作为地方学,它对浙东、尤其是温州经济的超前发展起到了潜移默化的作用；作为儒家学说的一种,它展现了儒家学说的生机和活力,尤其是在全球一体化的背景下,面对西方资本主义话语的挑战,这种生机和活力,给予我们的不仅仅的启发,更是一种信心；而这种信心发明开去,是一种我们在未来对于中国文化的信心。更多还原

【Abstract】 In the traditional Confucianism, the discussion between benefit and righteousness has been a focus at all the time. Confucius said:" A gentleman should seek for righteousness, while the fluckies seek for benefif".Confucius takes benefit and righteousness as a contradict conception,and he takes righteousness as the origin of a gentleman. He deems righteousness as righteousness as a supremacy moral principle of himself.namely, he takes righteousness as the preferential principle. This principle then has been developed brightly in the traditional of Confucianism Until Dong Zhongshu brought forward the ideal of "seeking the righteousness rather than the benefit, mastering the value rather than the result",it is further make righteousness and benefit become an corresponding contradict conception’s Xi has again further extended the ideal,he thought" That is why Mencius only refer to benefit rather than referring to benefit, that what can repair the downside, this is the heart of Saint". Up to this period,The ideal of Concerning on righteousness rather than benefit becoming the mainstream of Confucius at that time.In the Southern Song dynasty,due to the location of the government, the economy in Wen Zhou district has gain a fast development.In this period, there appearing some representative local school:Yong Jia school and Yong Kang school, among them the most distinguished Yong Jia school is known as the discussion between the traditional relationship between righteousness and benefit.From the direct discussion between Chen Liang and Zhu Xi, on the "imperialism and benefit " to Ye Shi:" adoring benefit to nourish righteousness ""to neutralize benefit by righteousness ""Benefit would become illusory if not it referred to benefit ". Superficially, it is obviously a revere about Confucianism, but if we look into the inner logical development of Confucianism,Ye Shi’s theory on the relationship between Benefit and righteousness is also a tremendous important step of the development of Confucianism, so to study his theory is on the one hand, a cleaning up of the core spirit of Confucianism, on the other hand, it is also a nourishment and coordinate of how Confucianism would answer the challenge of the world and further develop.The Yong Jia school’s appear is at the background of the economy of the South Zhe Jiang province has developed extremely fast and Lu Xue school has been introduced into due to the government moving into the South. From the origin 9 scholar to Xue Jixuan, Chen Fuliang, Yong Jia school’s theory, from the point of view as a school, is was not shaped yet.But up to Ye Shi,it became a local school that Zhu Xi very much concerned on.at this time from the point of view as a systemic theory, it was although not perfect,but Ye Shi has already accomplished the systemic construction on the theory of benefit and righteousness by using the traditional ideal,core spirit, systemic language.He started from<Book of change>, he denied the theory about it was made by Confucian,rather than deemed only small part of the book was done by Confucian, and then he deny the theory about "Eight Trigrams was done by Fu Xi" "Develop to 64 Trigrams ".and finally got a conclusion that "ration is from Trigram ".on the foundation of legalized his theory, he further address the arrangement of his "Tao", He separated Tao in Confucianism from the affection by Buddhism and Taoism, point out "Heaven has its Tao, while human has its own ".Thus to free people from the transcendent astrict, promote people’s rational ability.Based on this, he discussion the move and peace on "attribute ",analyzing differently from traditional Confucianism about the origin of "false ""emotion ".On this metaphysic base, he proved the ration about the seeking of benefitOn the other hand, although Ye Shi has freed human’s ration from the astrict of transcendent ideal,the work was not thorough. Because of the restrict of times and idealism itself.He again went to back to the language construction of Confucianism constantly to seek a relation between the ration and transcendent ideal.So the discussion the conception of "Imperatorialism " "neutralization ",which is a actually a theory of noumenon. In this historic noumenon theory, it is a very mixture of ideal,institute,conception.But due to the intangible theory of noumenon, make it hard to understand his theory of "inner Holy ".And due to the faintly and incompletely constructed on the theory of noumenon, when his theory goes to the arrangement of epistemology,hisTheory on "Back to Ceremony"did not gain any foundation, thus had finally gone back to "Respectionism " Ye Shi’s theory has not become markedness and finally submerged by Zhu Xi, this fact although has political reason, but among the which theoretically, the imperfection on the construction of noumenon is one of the biggest facet.Ye Shi’s theory, extrinsically is the abundant practice in the reality.Economically,he tell the difference between "collecting money" and "financing", deemed that government should highlight the function of rich people.in the aspect of military,he considered military is not only about "using the army ",He brought up concretely solution to the exceed of army. Politically,he reckoned on that government officer selecting issue should started from system construction,all these abundant practice is just a good embodiment of his theoryAs a great thinker in the Southern Song dynasty, his theory on the righteousness and benefit, his abundant practice on the reality, is a giant treasury.it has a multi meaning, as a local school, it has activate the economy development of South Zhe Jiang province,especially Wen Zhou district; as a one of the theory of Confucianism,it has shown the vital and energy of Confucianism. Especially at the background of globalization, facing the challenge of the language of the west, what this vital and energy has given us, it not only a inspiration, but rather than a confident, with the spreading of the confident, thus we gained a confident of Chinese culture in the future.benefitlism更多还原